We may say that the perfections must be developed together with right understanding, in our daily life, but are we doers of the teachings? We need to develop all the perfections, and if one of them is lacking we cannot reach the goal. Whenever there is an opportunity for generosity we should use it in order to be less selfish. We need to develop síla, wholesomeness in action and speech, without an idea of self who could suppress akusala. We should remember that in síla is also included mindfulness of whatever appears through the six doors. We need the perfection of renunciation, renunciation from selfish clinging to sense pleasures. We should remember that all kusala dhammas are renunciation. We need to develop the perfection of wisdom, comprising wisdom of different levels: understanding based on listening and considering and direct understanding of realities. We need the perfection of energy so that we will not become discouraged but continue on the way, no matter what will happen. We need the perfection of patience, especially when we are in difficult situations or when other people are disagreeable to us. We should regard such circumstances as a test, an opportunity to accumulate patience. We need truthfulness to investigate all realities of our daily life, our defilements included. The perfection of truthfulness is the sincere inclination to follow the way leading to the eradication of defilements. We need determination to develop all the perfections so that eventually enlightenment can be attained. We need the perfection of metta, so that we think more of the welfare of other people and cling less to the importance of self. We the perfection of equanimity to face the worldly conditions without being disturbed by them. Satipatthana should be developed together with all the perfections. This will help us to reduce the clinging to an idea of self who has to develop the perfections. All the perfections support the growth of right understanding so that it eventually perform the function of detachment from all conditioned realities.
It is thanks to the Buddha that we can begin to develop right understanding of the realities of daily life. We can learn to be aware, while working in an office or doing house work, while talking or being silent, while laughing or crying. All these moments can be known as they are. One moment of right mindfulness is very effective, because it is a condition for mindfulness to arise again and, thus, right understanding can grow. If there can be mindfulness now, it is thanks to the Buddha’s teaching